Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	bishop_n	church_n	universal_a	1,734	5	9.1282	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42386	A brief examination of the present Roman Catholick faith contained in Pope Pius his new creed, by the Scriptures, antient fathers and their own modern writers, in answer to a letter desiring satisfaction concerning the visibility of the protestant church and religion in all ages, especially before Luther's time.	Gardiner, Samuel, 1619 or 20-1686.	1689 (1689)	Wing G244; ESTC R29489	119,057	129

13. Epist 39. Lib. 7. Epist 30. ad Eulogium he rejects the name given to himself this name of Singularity or consented to use it as Popes now do And who is he who contrary to the Gospel and the Decrees of the Canons presumeth to take upon him this foolish and proud Name Did ever any Protestant inveigh more bitterly against the Popes Universal Episcopacy I would gladly know whether both parts of a contradiction can be true Whether the antient or modern Roman Bishops or both be infallible Do not the modern Popes assume and earnestly contend for this foolish proud and Antichristian Name And lest we should imagine that Pope Gregory condemn'd this Name in other Patriarchs only not as to himself he addeth in the before-mentioned Epistle to Mauritius the Emperour Gracious Lord Nunquid hac in re propriam causam defendo c. Do I in this speak for my self or plead my own cause and not rather the cause of the whole Church Where note he acknowledgeth the Emperour to be his Lord and to whose judgment he is willing to refer the whole cause Did Pope Gregory make the Emperour supreme Judge in an Article of Faith Let Papists judge Notwithstanding all this zeal his successor Boniface soon after Ann. 607. as Sigebert Marianus Scotus Martinus Polonus and other Historians testifie Epist 32. ad Maurit lib. 2. Epist 61. ad Maur. Beda de aetate Anastas vita Bonifacii 3. Ad. Chron. l. 1. In Praefat. Reipub. Eccl. by the favour of that execrable Regicide Phocas obtained this proud foolish and prophane Title and the present Pope not onely owneth the Name but contrary to the judgment of his Predecessors who are supposed to have been infallible executeth an Universal jurisdiction over all Princes Bishops Churches as far as he is able to the diminution yea almost abrogation of their due Rights Priviledges and Authority as Marcus Antonius de Dominis Arch-bishop of Spalato justly complained So much for the Popes Supremacy Art. 7 Concerning the sacrifice of the Mass The next Article is the proper and real Sacrificing Christ his very Body and Bloud in the Mass by the Priest as a Propitiation for the sins both of quick and dead This Error in all probability arose from want of a discreet understanding of some Rhetorical or Hyperbolical expressions used by the Antient Fathers in their popular Sermons and Discourses concerning the Sacrament of Christ's death and Passion Christus in seipso immortaliter vivens iterum in hoc Mysterio moritur Greg. M. de Concil Dist 2. Quid sit But that it was no part of their Faith to believe that Christ is really and properly sacrificed in the Mass we shall evidently prove out of their own Writings I shall begin with Justin Martyr Apol. ad Antonin who discoursing of the Holy Eucharist sheweth how the Christians then used to offer Bread and Wine to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minister who receiving them offereth up to God not Christ himself but Glory Thanks and Praise for those his gifts i. e. Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 1.11 which relates to all Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Wine which after the Ministers Prayers and Thanksgivings are distributed to every one that is present Where note First They termed Bread and Wine after the Ministers Prayers or Consecration Secondly Both Bread and Wine were given to all present not Bread onely much less neither one nor the other as in Private Masses But of sacrificing or offering up Christ himself to God he hath not a word in that place The same Father in his Dialogue with Trypho the Jew P. 201. treateth at large concerning the abrogation of the Jewish Sacrifices and coming to mention the Christian Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Dialog pag. 270. which Malachy foretold should be offered up to God by the Gentiles in every place he interprets it as Tertullian Eusebius and the rest of the Fathers do of Prayers and Praises Which saith he I account the onely perfect sacrifices pleasing to God. Which Spiritual Sacrifices a little after he opposeth to all the Sacrifices Offerings and Oblations of the Law. Surely had Saint Justin believed that in the Eucharist Christ himself his Body and Bloud were by the Priest really and properly sacrificed to God he would no doubt have made mention of this Christian Sacrifice far exceeding in virtue and value no onely all Jewish Offerings but the Prayers and Thanksgivings of all Christians at least he would never have affirmed that the latter were in his opinion the onely perfect Sacrifices under the Gospel pleasing to God. But he is altogether silent as to any such Sacrifice yea contrarily in that very place he addeth That these onely Sacrifices to wit Prayers and Praises Christians have learned to make and that in or at the commemoration or remembrance of their alimony both wet and dry i. e. the Eucharistical Bread and Wine in which they remember the Passion of Christ Where it is remarkable that Justin Martyr instead of proper sacrificing of Christ in the Holy Eucharist mentions onely the Commemoration or Memorial of his Passion and that the Prayers and Thanksgivings attending it for it 's called the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the onely Sacrifices Christians had learned in that most solemn Office of Religion to offer up to God. So much for Justin I pass on to St. Irenaeus who acknowledgeth that Christ teaching his Disciples to offer to God First-fruits of his Creatures Lib. 4. c. 32.32 34. lest they should seem ungrateful took that Bread which is of the creature or Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly was the word and gave thanks and said This is my Body In like manner the Cup of Wine which is of the creature i. e. the Vine confessing it to be his Bloud and taught the Oblation of the new Testament which the Church receiving from the Apostles offereth to God throughout the World to him who granteth to us the First-fruits of his Gifts in the New Testament Here we find an Oblation but not a Sacrifice which two De Missa l. 1. c 2. as Bellarmine observeth are different things much less a sacrifice of Christs Body and Bloud Irenaeus plainly sheweth what kind of Oblation he meant when he declareth it to be not of Christ the Creator but of Gods creatures to wit Bread and Wine which the Church offers to God. De Euchar. lib 10. c. 27. V. Litur Chrysost Bellarmine grants this First as an expression of honour love and gratitude to him for his creatures bountifully bestowed on us for our sustenance Secondly That out of a part of them to wit Bread and Wine set on Gods Table or Altar by the prayers of the Priest they might become sacramentally and mystically his Body and Bloud Thirdly That out of the remains the poor might be relieved These Oblations Saint Cyprian after him calleth in an improper